Quran Interpretion (tafseer ul quran)I. The Definition of Tafseer and Ta'weel The word 'tafseer comes from fassara', which mean s, 'to explain, to expound, to elucidate, to interpret.' The word tafseer is the verbal noun of fassara', and means 'the explanation or interpretation of something.' According to another opinion,[1] the word tafseer is a transposition from s-f-r, which means, 'to expose, to uncover.' Thus, a woman who uncovers her face is called a 'saafirah', and the act of uncovering her face is called 'sufoor.' Therefore, according to this definition, 'tafseer would mean uncovering the meanings and exposing the secrets of the Qur'aan. However, the stronger opinion is the first one, even though both of these meanings are correct. In Islaamic sciences, tafseer is defined to be: The science by which the Qur'aan is understood, its meanings explained, and its rulings derived. 1) They are equivalent in meaning. This was the opinion of at-Tabaree (d. 310A.H.), as his commentary of the Qur'aan uses these two terms interchangeably. 2) Tafseer is used in explaining a word which carries only one meaning, whereas taweel is used in choosing one of the connotations of a word that possesses many connotations. 3) According to al-Maatureedee (d. 333 A.H.), when the interpretation is based on certain knowledge, this is called tafseer, whereas when it is based on personal reasoning (ijtihaad), it is known as taweel. 4) Aboo Taalib at-Tha'labee held the view that tafseer was the explanation of the literal meaning of the verse, whereas taweel was the actual intent behind the verse. For example, the tafseer of the verse, "Verily, your Lord is ever Watchful" [89:14] is that Allaah is aware of all that man does, but the ta'weel is that the verse is a warning to man not to lapse into sins or to belittle the commandments of Allaah. 5) Tafseer is meant to give the meanings of the individual words in a verse, whereas taweel gives the meaning of the verse as a whole.There is no one correct opinion amongst these five, since various authors use these two words in all of these meanings. However, the most common understanding in modern usage of the two words is the second one, namely that tafseer is used to explain the meaning or intent of a verse which has only one connotation, whereas taweel is used when one of the possible connotations of a verse or word is chosen over the others due to external factors. TajweedHow can you learn tajweed?
Tajweed and its application can only be learned with a qualified teacher. The rules themselves can be studied independently, but their correct application can only be done by listening to, reciting to, and being corrected by, a qualified teacher of the Qur’an. Do all Arabs know how to recite the Qur’an with proper tajweed? Unfortunately many do not know proper tajweed. In the days of the Prophet, peace and blessing upon him, there was no need for the study of tajweed because they talked with what is now known as tajweed; in other words, it was natural for them. Now, over 14 centuries later, colloquial Arabic has changed radically from the classical Arabic with which the Qur’an was revealed, and Arabs have to study tajweed, just in the same way that non-Arabs do. The topic of tafseer is the most important topic of 'uloom al-Quraan, since in many ways it is the primary goal of 'uloom al-Quraan — to understand and implement the Qur'aan properly. This has also been the first topic of 'uloom al-Quraan to have been written on, and without a doubt the one in which most of the works in this field have been written about. |
Quran Memorization (hifz ul quran)What are the benefits that a Hafiz gets in this life and the next.
1 – He takes precedence over others in leading the prayer. It was narrated that Abu Mas’ood al-Ansaari said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The people should be led in prayer by the one among them who has the most knowledge of the Book of Allaah; if they are equal in knowledge of the Qur’aan, then by the one who has most knowledge of the Sunnah; if they are equal in knowledge of the Sunnah, then by the one who migrated (made hijrah) first; if they are equal in terms of hijrah, then by the one who became Muslim first. No man should lead another in prayer in his domain of authority, or sit in his place in his house, except with his permission.” (Narrated by Muslim, 673) It was narrated that ‘Abd-Allaah ibn ‘Umar said: “When the first muhaajiroon (emigrants) came to Quba’, before the Messenger of Allaah (peace and blessings of Allaah be upon him) came (to Madeenah), Saalim the freed slave of Abu Hudhayfah used to lead them in prayer, and he was the one who knew the most Qur’aan.” (Narrated by al-Bukhaari, 660) 2 – He is placed in front of others in a common grave, closer to the qiblah, if it is essential to bury him with others. It was narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with them both) said: “The Prophet would wrap two of the men slain at Uhud in a single cloth, then he would ask, ‘Which of them knew more Qur’aan?’ If one of them was pointed out to him, he would put that one in the lahd (niche in the side of the grave) first. And he said, ‘I will be a witness over these people on the Day of Resurrection.’ He commanded that they should be buried with their blood, without being washed, and that no funeral prayer should be offered for them.” (Narrated by al-Bukhaari, 1278) 3 – He takes precedence in leadership if he able to bear that It was narrated from ‘Aamir ibn Waathilah that Naafi’ ibn ‘Abd al-Haarith met ‘Umar in ‘Usfaan, and ‘Umar had appointed him as governor of Makkah. ‘Umar said, “Who have you appointed in charge of the people of the valley?” He said, “Ibn Abza.” ‘Umar asked, “Who is Ibn Abza?” He said, “One of our freed slaves.” Umar said, “Have you appointed over them a freed slave?!” He said, “He is well-versed in the Book of Allaah and he has knowledge of the laws of inheritance.” ‘Umar said: “Your Prophet (peace and blessings of Allaah be upon him) said: ‘Indeed, by this Book, Allaah would exalt some people and degrade others.’” (Narrated by Muslim, 817) With regard to the Hereafter: 4 – The status of the one who memorizes Qur’aan will be commensurate with the last aayah he memorized. It was narrated from ‘Abd-Allaah ibn ‘Amr that the Prophet (peace and blessings of Allaah be upon him) said:“It will be said to the companion of the Qur’aan (i.e., the one who memorized and studied it): ‘Read, advance in status and recite as you used to do in the world, for your status will be commensurate with the last aayah that you recite.’” (Narrated by al-Tirmidhi, 2914; he said this is a saheeh hasan hadeeth. Al-Albaani said in Saheeh al-Tirmidhi, no. 2329, it is hasan saheeh. Also narrated by Abu Dawood, 1464). What is meant by reciting here is memorizing. 5 – He will be with the angels, accompanying them. It was narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “The one who recites the Qur’aan and learns it by heart, will be with the noble righteous scribes (in Heaven) and the one who exerts himself to learn the Qur’aan by heart and recites it with great difficulty, will have a double reward.” (Narrated by al-Bukhaari, 4653; Muslim, 798) 6 – He will be given a crown of honour and a garment of honour to wear. It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “The Qur’aan will come on the Day of Resurrection and will say, ‘O Lord, adorn him.’ So he will be given a crown of honour to wear. Then it will say, ‘O Lord, give him more.’ So he will be given a garment of honour.’ Then it will say, ‘O Lord, be pleased with him.’ So Allaah will be pleased with him. Then it will be said to him, ‘Recite and advance in status, and for each verse you will gain one more hasanah (reward for good deed).” (Narrated by al-Tirmidhi, 2915. He said, this is a saheeh hasan hadeeth. Al-Albaani said in Saheeh al-Tirmidhi, 2328, this is hasan). 7 – The Qur’aan will intercede for him with his Lord. It was narrated that Abu Umaamah al-Baahili said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Recite the Qur’aan, for it will come on the Day of Resurrection to intercede for its companions. Recite the two bright ones, al-Baqarah and Soorat Aal ‘Imraan, for they will come on the Day of Resurrection like two clouds or two shades or two flocks of birds in ranks, pleading for those who recite them. Recite Soorat al-Baqarah for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.” (Narrated by Muslim, 804, and by al-Bukhaari in a mu’allaq report) |